Between the 1870s and the 1930s in England an unprecedented number of women writers entered the public sphere as essayists. Whereas George Eliot established the Victorian ‘woman of letters’ as a commanding presence, a generation later the New Woman arose as a complex figure shaping ‘The Woman Question’ for twentieth-century writers like Virginia Woolf. This period between the Victorian and modernist eras saw an increase in women’s political writing on suffrage and the anti-war movement. Yet, the literary place of women’s protest writing in this period remains opaque. Focusing on Woolf’s experiments with a hybrid ‘novel-essay’ in The Years and Three Guineas alongside Vernon Lee’s political essays as precursors, this chapter argues that the modern literary essay developed in tandem with the protest essay. This approach allows for a consideration of the political stakes and achievements of hybrid experiments with the essay that revealed the inseparability of politics and aesthetics.

The campaign for AMU's minority status propelled the university to the forefront of Muslim politics in the 1960s and 1970s, making AMU's status one of the key ‘Muslim issues’ of the period. By pressing for the recognition of Muslims’ minority rights, the campaign revealed the limits of the so-called Nehruvian consensus. It highlighted the difficulty of transcending religion-based differences in a context where notions of majority and minority continued to mediate conceptions of the nation—among the population as well as among state actors—and to shape state policies on the ground.

Yet the demands for religious minority rights continued to suffer from a ‘justificatory deficit’: many state actors continued to see them as threats to the nation's unity and to its secular Constitution. In this context, Muslim groups at AMU and JMI sought alternative, more legitimate discursive frameworks to claim support from the state and to defend their conceptions of the nation and citizenship. The following chapters will examine the different discursive frameworks that emerged within and around Muslim universities in response to the rise of minority politics in the post-Nehruvian period. In this way, the book questions the simplistic notion that secular nationalist politics gradually gave way—from the 1960s onwards—to communal identity-based politics. To start with, the book has shown in the preceding chapters that there was no consensus around the secular nationalist discourse, even under Nehru. The next chapters will highlight the different forms of resistance to minority politics that developed within Muslim universities in the subsequent period. These resistances did not usually come from a purely areligious standpoint. As we will see, they often stemmed from competing—yet sometimes overlapping— understandings of Muslim identity. We may argue, drawing inspiration from Barbara Metcalf, that Indian Muslimness ‘offered a wide range of orientations, not one single stance’. The comparison between AMU and JMI further allows us to highlight differences of rhythm in the evolution of the dominant discursive frameworks in these two institutions. Muslim politics was neither monolithic nor did it unfold in a homogeneous time. One therefore has to bear in mind the differences in institutional cultures, proximity to power, regional anchorage and visibility in the public sphere to account for the diachronic evolutions at AMU and JMI.

This chapter examines early-twentieth-century representations of Black Cubans, primarily by white intellectuals seeking to consolidate an assuring image of nationhood that would be understandable within Eurocentric hegemonic epistemology. These include Fernando Ortiz’s early criminalization of Black Cuban religion, viewed as primitive and ignorant; terrorizing warnings by Ramiro Guerra against “Haitianization”; the Black protagonists in the first two novels by Alejo Carpentier, isolated in the first by a lack of agency and in the second enveloped in the uncanniness of the Surrealism-inspired “marvelous real”; portrayals by Lydia Cabrera of religious practices attributed to Black Cubans with condescension; early poems by Nicolás Guillén and his portrayal of “Cuban color” as a mestizo identity; and Ortiz’s subsequent concept of multiethnic transculturation, considered as a more detailed elaboration of Guillén’s earlier idea. But even this “mestizo happy-ending,” the chapter argues, suppressed sexual violence against the stereotyped Black female body, unaddressed until Nancy Morejón, writing after the 1959 revolution, located that experience in the literary renditions of Cuban history.

Pakistani governments created ‘Islamic’ social welfare institutions and have taken control of traditional institutions. These include the Bait ul Mal as well as the expropriation of awqaf (trusts) and requirements that zakat (annual obligatory charity) be paid to government. The result of government control of traditional Muslim charities, in my assessment, is the encouragement of sectarianism. Madaris, for example, are required by law to register with one of the five seminary boards of the five major masalik (denominations).

This chapter takes up questions that are central to analysis of the impact of a confessional state—wherein one religion is privileged above others—on faith and religious practice, including the practice of charity. How did the Government of Pakistan bring much of the Islamic social welfare sector under state control, and with what effect on the quality of services and accountability of funds? How well have governments performed in administration and management of Islamic charity and social work at traditional religious venues, such as awqaf ? Has nationalization and government management of awqaf funds improved the quality of the welfare activities at awqaf ? Has the government takeover of awqaf made them more accessible to the public? How does government collect and distribute funds from pilgrims at awqaf and from asset holders as zakat? What does government administration of Islamic social welfare associations indicate broadly about a state religion and government legitimacy?

Governments in Pakistan have acted five times, under three different military governments, to confiscate large segments of the Islamic social welfare sector. In 1960, the government of General Ayub Khan nationalized awqaf and many of the dargah (shrines) which depend on awqaf. According to current dargah custodians, former owners of shrines were forced to sign agreements giving possession to provincial government. Awqaf throughout Pakistan are now administered by provincial governments. In its second attempt, the military government of General Ayub Khan sought to bring the madrasah sector under government control, but failed, in West Pakistan.

Twentieth-century critics have opposed the supposed objectivity of the essay to the letter and diary as private, self-expressive, and autobiographical genres. But this was a modern development. From Michel de Montaigne to the early nineteenth century, the essay, the letter, and the diary were more alike and far more closely aligned than they later became, particularly with regard to representations of the self and notions of publicity. For instance, they were all considered forms of address, and means of presenting one’s intellectual physiognomy to others that were likely to be read aloud, shared, and discussed. This chapter therefore explores now-forgotten family resemblances among these genres both in form and function and concludes by showing where they were fused or embedded in one another.

Population ecologists work in three time frames: the past, present, and future. Research in each time frame has its own set of challenges, tools and assumptions. Historical studies of populations often use fossil evidence to make inferences of past distributions and abundance of populations of different species. In Rapa Nui, and other studies of human populations, ecologists also use cultural remains to help with their inferences. Only rarely can ecologists accurately count the numbers of individuals within a present-day population. Instead they rely on a variety of tools and techniques to estimate population size and population growth rates. Ecologists have identified density-independent factors, such as temperature, rainfall, and disturbance, and density-dependent factors, such as competition and disease, that influence population growth. Once growth rates are estimated, ecologists can apply mathematical models to make projections of future population size, which are particularly important for making management decisions about endangered species. Population models are also applied to human populations, allowing planners to anticipate resource needs in regions of the world that will experience substantial changes in population size in future decades.

Deals with rainfall measurements and models, methods of rainfall measurement, types of rainfall, rainfall statistics, spatial and temporal distributions of rainfall, NRCS type curves, Huff curves, annual maxima and partial duration series, design storms, frequency analysis, intensity–duration–frequency relationships, depth-area relation, temporal distribution of design rainfall, probable maximum precipitation, gridded rainfall, and design of rain gauge network.

When some states are huge and some others tiny, an “effective number” widely used for parties in political science can be applied both to state areas and populations. These numbers decrease exponentially over 5000 years, pointing to a single world state around 3700 by area and 5000 by population. Combination with estimates from top state area and population points toward a single world state by 4600, if the 5000-year trends continue. But projections are not predictions!

A square root law of effective numbers of states applies: The population-based effective number of states and tribes tends to be the square root of the area-based number. The zone of variation around the average trends is wide. Thus, even when the average millennial trends keep holding, the immediate future is wide open. The zigzags in the past curves remind us of how fleeting human history has been. Often a mere hundred years has thoroughly altered the number and size of states. We can expect similar reversals in future.

One of the main physically- based methods for overland flow and channel flow modeling is the kinematic wave method. Kinematic wave models, including kinemtic wave equations for channel flow and overland flow, analytical solutions, numerical solutions, distinguishing features of kinemtic wave model, and implementation of kinematic wave model in HEC-HMS are discussed.

Why would a literary scholar say that he would ‘take it as a reproach’ if his work was called essayism? There is a good chance that we may understand this comment too easily, or not at all. The polemical postures of modernism (and the critical fashions of the academy) often seem remote from, or even opposed to, the essay in its casual, elegant, personal, speculative modes. This chapter traces not a reconciliation between the two stances but various forms of entanglement. Looking at work by Virginia Woolf, Marianne Moore, T.S. Eliot, H.D., and Ezra Pound, this chapter asks what happens when modernist rigour needs the conceptual flexibility of the essay; when poetry cannot do without prose; when the imaginary is seen as the fiercest form of the real; when the objective correlative, without becoming subjective, encounters more shades of meaning than anyone thought it could manage.

This chapter reviews the role of evidence-based practice (EBP) when providing clinical services to LGBTQ+ youth and adults. Evidence-based practice integrates three domains: the best available research evidence, clinical judgment, and patient characteristics, values, and contexts. Each of these domains is discussed in detail in the chapter. The chapter proceeds to review the adaptation of EBPs to be LGBTQ+ affirmative and cognitive behavioral therapy, acceptance and commitment therapy, and mindfulness-based cognitive therapy as effective evidence-based interventions for mental and behavioral health concerns with LGBTQ+ individuals. Additionally, the chapter provides evidence-informed considerations for addressing self-acceptance, self-esteem, and career-related concerns in counseling for LGBTQ+ individuals. Evidence for group modalities with LGBTQ+ individuals is also provided. Lastly, the chapter provides a resource table outlining how to best integrate affirmative care and EBP when working with LGBTQ+ individuals, along with a clinical case study.

This chapter unpacks the relationship between the ethnographic and literary work of Lydia Cabrera, which draws extensively on Black Cuban informants, and work by generators of Afro-Caribbean imaginaries, including Francophone writers Aimé Césaire and Suzanne Césaire and Anglophone writers Sylvia Wynter and Edward Kamau Brathwaite, in order to show that these writers’ distinct approaches to translation illuminate their diverse contributions to these imaginaries. After analyzing the roles of authorship and translation in Cabrera’s fiction and nonfiction, the chapter showcases her choices in translating Aimé Césaire and her impact on his and Suzanne Césaire’s translation of Léo Frobenius’s ethnographic work. These activities are then compared with the work of Wynter and Brathwaite, teasing out Cabrera’s contributions to dismantling the racial hierarchies produced by colonialism and slavery, while at the same time signaling ways in which she reproduced the communicative inequality of that legacy.